The phrase, “And you shall love the L-rd, your G-d” appears twice in the Torah; the first instance is in our parasha (Sefer Devarim 6:5), and the second is found in Parashat Eikev (Sefer Devarim 11:1). Our Torah portion’s verse famously states: “And you shall love the L-rd, your G-d, with all your heart and with all your soul, and with all your means.” (This and all Bible translations, The Judaica Press Complete Tanach)

Acknowledging Hashem’s existence and immanence in the world forms the foundation for being able to love Him. The Rambam (Maimonides, 1135-1204), suggests the following approach to recognizing His presence:

When a person contemplates His wondrous and great deeds and creations and appreciates His infinite wisdom that surpasses all comparison, he will immediately love, praise, and glorify [Him], yearning with tremendous desire to know [G-d’s] great name, as David stated: “My soul thirsts for the L-rd, for the living G-d.” (Sefer Tehillim 42:3, Mishneh Torah, Hilchot Yesodei HaTorah II:2, these and all Mishneh Torah translations, Rabbi Eliyahu Touger)

In the Rambam’s view, awareness of Hashem stems from a thoroughgoing appreciation of the beauty of the natural world and its infinite complexity. This, in turn, leads to a burning desire to “immediately love, praise, and glorify Him,” and to “know His great name.” Thus far, the Rambam is emphasizing man’s intellectual relationship with the Almighty. As such, he employs the terms “contemplates” (“she’yitbonane”) and “to know” (“lei’da”). Yet, how does one transition from a purely cerebral gesture of love for the Almighty to its practical application? We are fortunate that the Rambam addresses precisely this question in his Hilchot Teshuvah:

One who serves [G-d] out of love occupies himself in the Torah and the mitzvot and walks in the paths of wisdom for no ulterior motive: not because of fear that evil will occur, nor in order to acquire benefit. Rather, he does what is true because it is true, and ultimately, good will come because of it…G-d commanded us [to seek] this rung [of service] as conveyed by Moses: “And you shall love the L-rd your G-d.” When a man will love G-d in the proper manner, he will immediately perform all of the mitzvot motivated by love. (X:2)

Clearly, for the Rambam, love of G-d is expressed in a two-fold fashion: the assiduous study of Torah coupled with the fulfillment of the mitzvot – in a manner wherein “he does what is true because it is true.” The Rambam expands upon this idea by asking, “What is the nature of the proper love [of G-d]?” His answer informs Jewish thought until the present moment:

That a person should love G-d with a very great and exceeding love until his soul is bound up in the love of G-d. Thus, he will always be obsessed with this love as if he is lovesick. [A lovesick person’s] thoughts are never diverted from the love of that woman. He is always obsessed with her; when he sits down, when he gets up, when he eats and drinks. With an even greater [love], the love for G-d should be [implanted] in the hearts of those who love Him and are obsessed with Him at all times as we are commanded “And you shall love the L-rd, your G-d, with all your heart and with all your soul, and with all your means.” (Hilchot Teshuvah X:3)

In the Maimonidean world view, therefore, the love of Hashem is one of powerful passion and obsessive desire, as is metaphorically reflected in King Solomon’s Shir HaShirim (Song of Songs) wherein he states, “Sustain me with flasks of wine, and spread my bed with apples, for I am lovesick.” (2:5) How does one develop such a holistic and deep love for the Creator? Fortunately, we have the Rambam’s analytic response: “It is a well-known and clear matter that the love of G-d will not become attached within a person’s heart until he becomes obsessed with it at all times as is fitting…” (Hilchot Teshuvah 10:6) Obsession (shugah bah) with the Almighty, therefore, is the key element that enables a person to pursue his love of Him. Little wonder, then, that Maimonides likens the feeling of overwhelming love for one’s beloved to the total love one has for the Master of the Universe.

At this juncture, the Rambam returns to the connection between man’s knowledge and love of the Almighty:

One can only love G-d [as an outgrowth] of the knowledge with which he knows Him. The nature of one’s love depends on the nature of one’s knowledge. A small [amount of knowledge arouses] a lesser love. A greater amount of knowledge arouses a greater love… (Hilchot Teshuvah X:6)

On measure, the Rambam is teaching us a crucial lesson regarding the relationship that obtains between man and G-d, namely, that this bond, as in human relationships, takes ongoing work and effort, and must not be taken for granted. Knowledge of Hashem arouses our love for Him; our engagement in serious Torah study, prayer, and mitzvot observance will enable us to know His ways. As King Solomon insightfully taught us: “Know Him in all your ways, and He will direct your paths.” (Sefer Mishle III:6) With Hashem’s help, may this be so, and may our knowledge of Him enable us to fulfill our verse, “And you shall love the L-rd, your G-d, with all your heart and with all your soul, and with all your means.” V’chane yihi ratzon.

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.

This week’s haftarah is taken from the first chapter of Sefer Yeshayahu. As befitting the Shabbat immediately before Tisha b’Av, much of its message is very dark and filled with powerful rebuke:

You [i.e. the Jewish people] shall no longer bring vain meal-offerings, it is smoke of abomination to Me; New Moons and Sabbaths, calling convocations, I cannot [bear] iniquity with assembly. Your New Moons and your appointed seasons My soul hates, they are a burden to Me; I am weary of bearing [them]. And when you spread out your hands, I will hide My eyes from you, even when you pray at length, I do not hear; your hands are full of blood. (13-15, this and all Bible translations, The Judaica Press Complete Tanach)

The phrase, “I will hide My eyes from you, even when you pray at length,” is particularly frightening, since it represents a period of hester panim, i.e. of Hashem hiding Himself from His people. Sadly, the Torah warned us long before Isaiah’s prophecy that this would be the case if we would serve other gods and forsake Hashem:

And the L-rd said to Moses: Behold, you are [about to] lie with your forefathers, and this nation will rise up and stray after the deities of the nations of the land, into which they are coming. And they will forsake Me and violate My covenant which I made with them. And My fury will rage against them on that day, and I will abandon them and hide My face from them…And I will hide My face on that day (v’anochi hastir astir panai ba’yom hahu), because of all the evil they have committed, when they turned to other deities. (Sefer Devarim 31:16-18)

Clearly, the remedy against the hester panim depicted in this passage is to reject every form of avodah zarah (idol worship) and live lives based upon heartfelt loyalty to Hashem and His Torah. Isaiah, however, focuses upon a different approach to ending hester panim that is infused with the recognition of the existential plight of the disenfranchised among our nation, and the fundamental elements of social justice: “Learn to do good, seek justice, strengthen the robbed, perform justice for the orphan, and plead the case of the widow.” (1:17)

Isaiah was acutely aware of the manifest vulnerability of orphans and widows, and the continuous psychological dangers they encounter. As such, he focused upon their marked need for justice and protection in, far too often, harsh and uncaring environments. In so doing, Isaiah echoed powerful pasukim in Sefer Shemot that demand equitable treatment for society’s most endangered members: “You shall not oppress any widow or orphan. If you oppress him, [beware,] for if he cries out to Me, I will surely hear his cry.” (22:21-22)

Job, as well, emphasized the singular import of protecting the Jewish community’s downtrodden, and therefore, proclaims his upright behavior:

For I would deliver the poor who cried out, and the orphan, and one who had no one to help him. The blessing of the lost one would come upon me, and I would make the widow’s heart sing for joy. I put on righteousness and it clothed me; like a coat and a turban was my judgment. (Sefer Iyov 29:12-14)

Given the above-cited sources, it is little wonder that the Rambam (Maimonides, 1135-1240) codified our obligations to orphans and widows in his magnum opus of Jewish law, the Mishneh Torah:

A person is obligated to show great care for orphans and widows because their spirits are very low and their feelings are depressed. This applies even if they are wealthy. We are commanded to [show this attention] even to a king’s widow and his orphans as is [implied by the text] “You shall not oppress any widow or orphan.” (Sefer Shemot 22:21, Hilchot De’ot 6:10, translation, Rabbi Eliyahu Touger)

At this juncture, Maimonides addresses how we should act toward orphans and widows in order to demonstrate the requisite degree of sensitivity:

How should one deal with them? One should only speak to them gently and treat them only with honor. One should not cause pain to their persons with [overbearing] work or aggravate their feelings with harsh words and [one should] show more consideration for their financial interests than for one's own…There is a covenant between them and He who spoke and created the world that whenever they cry out because they have been wronged, they will be answered as [the text] states: “for if he cries out to Me, I will surely hear his cry.” (Sefer Shemot 22: 22)

As noted by Rashi (1040-1105) in his gloss on Sefer Shemot 22:21, the obligation to speak to people in a sensitive manner and treat them with honor and dignity applies to everyone - not just the orphan and widow. If so, he asks, why are these individuals so prominently singled out for exceptionally solicitous treatment? The Mechilta, the halachic Midrash to Sefer Shemot, informs his answer: “since they [widows and orphans] are weak and [they] are frequently oppressed.” In sum, the Torah urges us to be sympathetic to the psychological needs of all people, and, all the more so, those within society who are most likely to suffer at the hands of others.

We are now in a much better position to understand Isaiah’s exhortation to “Learn to do good, seek justice, strengthen the robbed, perform justice for the orphan, and plead the case of the widow,” and why it is such an apropos verse immediately before Tisha b’Av. Isaiah knew that in order for our people to authentically reconcile with the Almighty and create a spiritually infused relationship with Him, we must change our behavior toward the most defenseless members of our nation. No one, proclaimed Isaiah, regardless of their personal status (i.e. orphans and widows), should ever be marginalized or treated as second-class members of the Jewish people, for, in truth, we are all holy before the Master of the Universe.

With Hashem’s help and blessing, may we live lives in accordance with Isaiah’s crucial message, and may this be our final Tisha b’Av before the imminent arrival of Mashiach and the rebuilding of the Beit HaMikdash. V’chane yihi ratzon.

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.

The phrase, “aleh hamitzvot” (“these are the commandments”), appears twice in the Torah, namely, in the concluding pasukim (verses) of Sefer Vayikra, and in our parasha in Sefer Bamidbar:

These are the commandments (mitzvot) that the L-rd commanded Moses to [tell] the children of Israel on Mount Sinai. (Sefer Vayikra 27:34)

These are the commandments (mitzvot) and the ordinances (v’hamishpatim) that the L-rd commanded the children of Israel through Moses in the plains of Moab, by the Jordan at Jericho. (Sefer Bamidbar 36:13, these and all Bible translations, The Judaica Press Complete Tanach)

The pasukim are dissimilar in that the geographic location mentioned in the first pasuk is Mount Sinai, whereas the second refers to “the plains of Moab, by the Jordan at Jericho.” Additionally, the first verse only mentions mitzvot, while the second includes mishpatim. In both cases, however, Moses is charged with the obligation to teach the commandments to the entire Jewish people. This concept is alluded to, as well, in the well-known verse, “Torah tzivah lanu Moshe morasha kehillat Ya’akov” (“The Torah that Moses commanded us is a legacy for the congregation of Jacob,” Sefer Devarim 33:4)

While the substantive meaning of “aleh hamitzvot” is elusive, we are fortunate that the Talmud Yerushalmi enables us to better understand this phrase: “[This means,] that these [and these alone] are the commandments that Moses instructed us to observe.” (Megilah I:V) The Talmud Yerushalmi continues this thought with a crucial statement “And so, too, did Moses teach us: ‘In the future, and from this point forward, no other prophet may originate a new commandment for you.’” (Translation my own) In addition, this principle is found in the Midrash Sifrei to Sefer Bamidbar, and four separate times in the Talmud Bavli. Its inclusion in these multiple sources bears powerful testimony to its singular import in classical halachic thought.

The Rambam (Maimonides, 1135-1204), basing himself upon the above cited sources, codifies the expression, “no prophet is permitted to create a new matter (i.e. mitzvah) from this point forward,” in a straightforward juridic formulation:

It is clear and explicit in the Torah that it is [G-d’s] commandment, remaining forever without change, addition, or diminishment, as [Sefer Devarim 13:1] states: “All these matters which I command to you, you shall be careful to perform. You may not add to it or diminish from it,” and [Sefer Devarim 29:28] states: “What is revealed is for us and our children forever, to carry out all the words of this Torah.” This teaches that we are commanded to fulfill all the Torah's directives forever. It is also said: “It is an everlasting statute for all your generations,” and [Sefer Devarim 30:20] states: “It is not in the heavens.” This teaches that a prophet can no longer add a new precept [to the Torah]. (Mishneh Torah, Sefer Hamada, Hilchot Yesodei HaTorah 9:1, translation, Rabbi Eliyahu Touger, underlining my own)

The Malbim (Rabbi Meir Leibush ben Yechiel Michel, 1809-1879) further explicates the meaning of our phrase, “no prophet is permitted to create a new matter from this point forward.” He opines that “aleh hamitzvot” connotes “these and no others,” and adds, “our teacher Moses was the sole prophet of the Torah.” As such, the Malbim explains, “all of the subsequent prophets had but one purpose – to encourage loyalty to Moses’ Torah (Torat Moshe).” Thus, by definition, “they could neither add nor subtract [from the Torah].” (Commentary on Sefer Vayikra, section 120, translation my own) The Malbim’s use of the expression, “Torat Moshe,” is similar in kind to a verse in Sefer Malachi wherein the prophet proclaims, “Remember My servant Moses’ Torah (Torat Moshe) [inclusive of] the laws and ordinances which I commanded him in Horeb (i.e. at Mount Sinai) for all Israel.” (3:22, translation my own)

The promise of reward for fulfilling Torat Moshe (i.e. the mitzvot) is found throughout the Torah. One of the most celebrated of these passages appears in the second paragraph of the Shema:

And it will be, if you hearken to My commandments that I command you this day to love the L-rd, your G-d, and to serve Him with all your heart and with all your soul, I will give the rain of your land at its time, the early rain and the latter rain, and you will gather in your grain, your wine, and your oil. And I will give grass in your field for your livestock, and you will eat and be sated. (Sefer Devarim 11:3)

This narrative focuses upon the physical rewards that will accrue to our nation if we demonstrate true allegiance to the Almighty. Thus, the focus is on rain, grain, wine, oil, livestock and the general satisfaction of our earthly needs. In contrast, the prophet Malachi turns our attention to the ultimate spiritual reward, namely, the fulfillment of Judaism’s eschatological vision: “Behold, I will send you Elijah the prophet before the coming of the great and awesome day of the L-rd, that he may turn the heart of the fathers back through the children, and the heart of the children back through their fathers…” (23-24)

With Hashem’s love and guidance, may we have the wisdom and desire to keep His eternal Torat Moshe. Then, with His chane v’chesed v’rachamim (grace, kindness and mercy) may we, as Michah declared, behold Elijah the prophet and the coming of Mashiach ben David (the Messiah son of David) soon and in our days. V’chane yihi ratzon.

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.

A great tragedy unfolded when Moses sinned at the Waters of Dispute (Mei Merivah). As the Torah states in our parasha: “…you [Moses] disobeyed My command in the desert of Zin when the congregation quarreled, [when you were] to sanctify Me through the water before their [the Jewish people’s] eyes; these were the waters of dispute at Kadesh, in the desert of Zin.” (Sefer Bamidbar 27:14, this and all Bible translations, The Judaica Press Complete Tanach) What exactly took place? Moses violated Hashem’s direct command to speak to the rock and bring forth water (20:8), and instead, “…raised his hand and struck the rock with his staff twice, when an abundance of water gushed forth, and the congregation and their livestock drank.” (20:11) As such, Hashem stated, “…therefore you shall not bring this assembly to the Land which I have given them.” (20:12) In sum, the Almighty punished Moses by denying him the possibility of leading the Jewish people into Eretz Yisrael.

A number of years ago, while attending a rabbinic conference, I heard the well-known rabbi and psychotherapist, Rabbi Dr. Reuven Bulka of Ottawa, Canada describe Moses’ sin as a classic case of psychological burnout. In his view, Moses was overwhelmed by the unceasing trials and tribulations of leading the nascent Jewish nation, and proclaimed in a moment of abject despair: “Now listen, you rebels (hamorim), can we draw water for you from this rock?” (20:10) Whether we follow Rashi’s (1040-1105) interpretation of hamorim as “obstinate ones” or as “fools,” one thing is crystal clear: Moses no longer had the ability to distance himself emotionally from our people’s slave-mentality-induced behaviors. On measure, their ceaseless complaints and constant murmurings against the Creator and himself were more than he could bear. Hashem knew that this lack of objectivity would prevent him from rendering the crucial kinds of decisions that are the hallmark of a successful leader and, therefore, declared; “you shall not bring this assembly to the Land which I have given them.” (20:12)

Moses’ life’s dream was shattered, for not only was he prohibited from bringing his beloved nation to Eretz Yisrael; he was also personally barred from entering the Land. This idea is underscored in our parasha: “The L-rd said to Moses, ‘Go up to this mount Abarim and look at the land that I have given to the children of Israel. And when you have seen it, you too will be gathered to your people [i.e. and disallowed from entering, see Rashi’s gloss], just as Aaron your brother was gathered.’” (27:12-13)

Beyond a doubt, a lesser man would have been brought to his knees in self-pity and remorse. Yet, this was by no means Moses’ response to his poignant existential anguish. Instead, based on his unceasing love for his people, he immediately asked Hashem: “Let the L-rd, the G-d of spirits of all flesh, appoint a man over the congregation, who will go forth before them and come before them, who will lead them out and bring them in, so that the congregation of the L-rd will not be like sheep without a shepherd.” (27:16-17) According to the Midrash Tanchuma, Moses initially wanted his sons to inherit his leadership role. (Warsaw edition, Parashat Pinchas 11) The Almighty, however, responded with a very different choice: “Take for yourself Joshua the son of Nun, a man of spirit, and you shall lay your hand upon him. And you shall present him before Eleazar the kohen and before the entire congregation, and you shall command him in their presence.” (27:18-19)

At first glance, Hashem’s choice of Joshua as the next leader of the Jewish people seems perfectly apropos. After all, as depicted at the end of Parashat Beshalach, he was a consummate military leader:

So Moses said to Joshua, “Pick men for us, and go out and fight against Amalek. Tomorrow I will stand on top of the hill with the staff of G-d in my hand…” Joshua weakened Amalek and his people with the edge of the sword. (Sefer Shemot 17:9 and 13)

Moreover, and perhaps even more significantly in the overall view of Jewish history, following the Sin of the Golden Calf we are explicitly informed of the special relationship that obtained between Moses and Joshua, and that the latter never left his teacher’s tent of Torah learning (Rashi): “…but his [Moses’] attendant (u’mesharto), Joshua, the son of Nun, a lad, would not depart from the tent.” (Sefer Shemot 33:11) Clearly, then, it would appear that Joshua was the ideal candidate to carry the mantle of Moses’ leadership into a glorious Jewish future.

There are, however, at least two passages in Rabbinic literature that paint a very different picture of Joshua’s worthiness to succeed his rebbe. In Sefer Mishle 21:20 we find: “Precious treasure and oil are in the dwelling of the wise man (chacham), but man's foolishness (uchsile) will swallow it up.” The Midrash Yalkut Shimoni on this verse presents a startling interpretation, “Chacham – this refers to Moses, Uchsile – this refers to Joshua for he was not a Torah scholar. Therefore, the Jewish people called him a fool!” The following Talmudic passage is an even more powerful indictment against Joshua’s candidacy:

Rab Judah reported in the name of Rab: When Moses departed [this world] for the Garden of Eden he said to Joshua: “Ask me concerning all the doubts you have [concerning any halacha].” He replied to him: “My Master, have I ever left you for one hour and gone elsewhere? [i.e. “I have no doubts.”] Did you not write concerning me in the Torah: “…but his attendant Joshua, the son of Nun, a lad, would not depart from the tent?” Immediately the strength [of Moses] weakened, [since it seemed that Joshua no longer needed him,] and [Joshua] forgot three hundred laws and there arose [in his mind] seven hundred doubts [concerning various areas of Torah]. Then all the Jews rose up to kill him. (Talmud Bavli, Temurah 16a, translation, The Soncino Talmud, with my emendations)

Given these condemnatory passages, why did Hashem choose Joshua as the next leader of the Jewish people? The previously cited section from the Midrash Yalkut Shimoni provides us with the underlying rationale: “Because he [Joshua] was Moses’ attendant he merited the appointment as leader of the people (literally, zacha l’yerushato).” What did he actually do? The Midrash teaches us, “He [Joshua] honored him [Moses], and arranged the covers on the benches [so the classes could be held.] Moreover, he sat at his [master’s] feet.”

Why did these behaviors qualify him to be the next leader of our people? My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, provides us with a deeply insightful answer to this question:

Often, a leader’s successor was chosen not only because of his intellectual prowess but also because of his devoted service to his teacher. When the Baal Shem Tov passed away, the mantle of leadership was not given to Rav Yaakov Yosef, a Torah giant and the author of Toldot Yaakov Yosef. Rather, it passed to the Maggid of Mezeritch, who had served the Baal Shem Tov with great devotion and loyalty. Similarly, Rav Chaim of Volozhin became the successor to his teacher, the Vilna Gaon, partly because he was not only his student but his confidant. (Chumash Mesoras HaRav, with commentary based upon the teachings of Rabbi Joseph B. Soloveitchik, Sefer Bamidbar, edited by Dr. Arnold Lustiger, page 218, underlining my own)

The Rav continues his assessment of Joshua’s candidacy in the following manner:

Joshua was not a greater scholar than Phineas or Eleazar, but the service of Torah [scholars] is greater than its study] (Talmud Bavli, Berachot 7b). Service does not merely signify physical toil; it also represents a special closeness and friendship between the teacher and disciple, a type of partnership. The chosen disciple not only receives information from his rebbe, but absorbs a way of life, until they are practically identical in their essence. Moses knew that through his student-colleague, the Torah would be transmitted to future generations. (Page 219)

We are now in a position to answer our question, “Why did Hashem choose Joshua as the next leader of the Jewish people?” Based upon the Rav’s trenchant analysis, it is clear that Joshua, and not Phineas, Elazar or even Moses’ sons, was the only person who had completely absorbed Moses’ values and way of life until he was able to emulate his rebbe’s very essence. Little wonder, then, that the Midrash Sifrei famously declares: “The face of Moshe was like the face of the sun, and the face of Joshua was like the face of the moon.” (Parashat Pinchas, 140) In other words, Joshua’s very being ultimately reflected Moses’ knowledge and persona. Therefore, he was the one disciple truly fitting to lead the Jewish people into Eretz Yisrael.

Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name.

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.

Our parasha contains one of the best-known pasukim (verses) and berachot (blessings) given to the Jewish people, “How goodly (mah tovu) are your tents, O Jacob, your dwelling places, O Israel!” (Sefer Bamidbar 24:5, this and all Bible translations, The Judaica Press Complete Tanach) This verse has been part of our tefilot (prayers) since Gaonic times (6th-11th centuries CE). A telling example of this inclusion is found in Rav Amram Gaon’s 9th century work, Seder Rav Amram Gaon: “Upon entering a synagogue, one should say, ‘How goodly are your tents, O Jacob, your dwelling places, O Israel!’” (Blessings and Requests, s.v. hanichnas l’bait) Moreover, and closer to our own time, the highly respected halachist, Rabbi Yechiel Michel Epstein (1829­ 1908), codified this practice in his work, Aruch HaShulchan: “The text of prayers preceding Baruch She’amar [introductory prayer to Pesukei d’Zimra] is printed in prayer books: When [a person] enters a synagogue, he should say “How goodly are your tents, O Jacob.” (Orech Chaim I:46:16) It should be noted that Rav Epstein based his statement on earlier poskim (halachic decisors) such as the Maharil (1365-1427) and Rabbi Moshe Isserles (1530-1572) as found in his work Darchei Moshe on the Tur.

In contrast, according to Rabbi Johanan’s view in the Talmud Bavli, Balaam’s “blessing” was actually a curse in disguise, uttered for the sole purpose of denying our people houses of worship and study (“tents”) and a long-term political existence (“dwelling places”):

R. Johanan said: From the blessings of that wicked man [i.e. Balaam] you may learn his intentions [to actually bring evil upon them]. Thus he wished to curse them that they [the Jewish people] should possess no synagogues or houses of Torah learning, [this is deduced from,] “How goodly are your tents, O Jacob,” - that the Divine Presence should not rest upon them, “and your dwelling places, O Israel,” - that their kingdom should not endure… (Sanhedrin 105b, translation, The Soncino Talmud, with my emendations)

Rabbi Johanan’s position was strongly endorsed by the Maharshal (Rabbi Shlomo Luria, 1510-1573) in a responsum:

And in the morning when I enter the synagogue, I begin with the verse, “But I, with Your great loving-kindness, shall enter Your House; I shall prostrate myself toward Your Holy Temple in the fear of You.” (Sefer Tehillim 5:8) I, therefore skip the [standard] first verse, “How goodly are your tents, O Jacob…” since this was uttered by Balaam – and he said it as a curse.” (Responsa Maharshal, number 64, translation my own)

It should be noted that this line of reasoning was apparently followed, as well, by Rabbi David Abudarham (flourished 1340) in the highly influential study of the siddur that bears his name, wherein Mah Tovu is not included as part of the liturgy. In addition, it is absent in the Kol Bo, an anonymous and prominent work composed by one of the Rishonim who likely lived during the 14th century.

All of them [i.e. the blessings] reverted to a curse, except in regard to the synagogues and yeshivot, for it is written, “But the L-rd, your G-d, did not want to listen to Balaam. So the L-rd, your G-d, transformed the curse into a blessing for you, because the L-rd, your G-d, loves you” (Sefer Devarim 23:6) - the curse [pursuant to the synagogues and yeshivot], but not the curses. (Translation, The Soncino Talmud, with my emendations)

Rav Rimon explains this passage in the following manner:

Only the blessing of “How goodly (mah tovu) are your tents, O Jacob” remained throughout the generations. This blessing, in its simplest terms refers to the tents of the Jewish people. Our Sages of blessed memory, however, understood that the blessing, in actuality, refers to the synagogues and yeshivot of our nation. The Gemara states in their regard that the initial curse was not fulfilled. Moreover, in each and every generation, synagogues and yeshivot have steadfastly stood in the midst of our nation – even during the most difficult of times. Therefore, it is quite logical to suggest that we say “Mah Tovu” precisely because this prayer of Balaam was never turned in to evil – even unto our own historical moment. (http://jobkatif.org.il/balak-2/, translation and underlining my own)

Next, Rav Rimon builds upon this explanation and offers us a truly inspirational message:

Moreover, it is possible that this verse [i.e. mah tovu] comes to strengthen us when we enter a synagogue for it proclaims, “No person will ever be able to destroy and diminish the eternality of the Jewish people.” This is so, [for we see] that even in the instance wherein someone attempted to harm and to curse us – his efforts came to naught due to Hashem turning his curse into a blessing. As the text states: “So the L-rd, your G-d, transformed the curse into a blessing for you, because the L-rd, your G-d, loves you.” (Sefer Devarim 23:6) The Holy One Blessed be He loves us and ever worries about our fate. In addition, it is possible that we say this verse in order to enable us to recognize Hashem’s favorable vision of His nation – so that we know that it is ever His will to bless and never to curse us. (Bolding appears in the original Hebrew text)

According to Rav Rimon, Mah Tovu emerges as a spiritual rallying cry for our people and a constant reminder of Hashem’s steadfast love for us. Moreover, it can serve as our watchword as we face the unceasing trials and tribulations of living in a world that is far too often radically at odds with all that Hashem deems to be righteous and holy.

May the Almighty ever look favorably upon us and fulfill His stirring words in the Birkat Kohanim: “May the L-rd bless you and watch over you. May the L-rd cause His countenance to shine to you and favor you. May the L-rd raise His countenance toward you and grant you peace.” (Sefer Bamidbar 6-24-26) V’chane yihi ratzon.

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.